Al-A'raf: (152 - 153) Indeed, those who took...

It should be known that the purpose of this verse is to explain the state of those who worshipped the Calf.

It should be known that the second object of the verb ittakhadha (took/made) is omitted. The implied meaning is: "They took the Calf as a god and an object of worship." This omission is indicated by the Almighty's saying: {Then he brought out for them a calf made of molded material, and they said, "This is your god and the god of Moses"} (Taha: 88).

The commentators have two approaches regarding this verse:

The First Approach: That those referred to as "those who took the Calf" are those who actually engaged in the worship of the Calf. These are the ones about whom it is said: {Wrath from your Lord will befall them}. If this is the interpretation, there is a question: Those people repented, and Allah accepted their repentance because they killed themselves in the process of repenting from that sin. If Allah forgave them, how can it be said concerning them that {Wrath from your Lord will befall them, and humiliation in the worldly life}?

The Answer to this: That wrath was only incurred in this world, not in the Hereafter. The interpretation of that wrath is that Allah Almighty commanded them to kill themselves. As for {and humiliation in the worldly life}, it means that because they went astray, they were consequently humiliated.

If they argue: The Sīn (س) in {sināluhum} (will befall them) indicates the future, so how can this be applied to a ruling concerning this world?

We reply: This statement is a narration of what Allah informed Moses (peace be upon him) when He told him about his people's deviation and their taking of the Calf. He informed him at that time that wrath from his Lord would befall them and humiliation in the worldly life. Thus, this statement preceded their falling into killing themselves and humiliation. This interpretation is sound from this perspective.

The Second Approach: That those referred to as "those who took the Calf" are their descendants who lived during the time of the Prophet (peace be upon him). If this is the case, there are two possibilities in the verse:

First Possibility: The Arabs attribute the evil deeds of the fathers to the children, just as they do with merits. They say to the children, "You did such and such," when in reality, their forefathers did it. Similarly, here, the Jews living in the time of the Prophet (PBUH) are described by the act of taking the Calf, even though their fathers committed it. Then they were judged that {Wrath from your Lord will befall them} in the Hereafter, {and humiliation in the worldly life}, as the Almighty said concerning their description: {Humiliation and abasement have been stamped upon them} (Al-Baqarah: 61).

Second Possibility: The implied meaning is: {Indeed, those who took the Calf}—meaning those who directly committed the act—{wrath will befall them}—meaning it will befall their children. The possessive noun was omitted, indicated by the context.

As for the Almighty's saying: {And thus do We recompense the inventors [of falsehood]}, the meaning is that every fabricator against the religion of Allah, his recompense is the wrath of Allah and humiliation in this world. Malik ibn Anas said: "There is no innovator except that he finds humiliation above his head," then he recited this verse, because the innovator is a fabricator against the religion of Allah.

As for the Almighty's saying: {And those who committed evil deeds, then repented thereafter and believed}, this indicates that whoever commits evil deeds must first repent from them. This is done by abandoning them first and turning away from them, and then believing afterward. Secondly, they believe in Allah Almighty and testify that there is no god but Him. {Indeed, your Lord, after that, is Forgiving and Merciful}. This verse indicates that all evil deeds share the characteristic that repentance from them necessitates forgiveness, because the phrase {And those who committed evil deeds} encompasses all of them. The implication is: whoever commits all evil deeds, then repents, Allah will forgive them for it. This is one of the greatest tidings and joys for sinners. And Allah knows best.